## Yevamot Daf 96b

###### Yevamot 96b:1
[Yevamot 96b:1](https://torahapp.org/share/book/Yevamot/r/96b:1)

**מַתְנִי׳** בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד שֶׁבָּא עַל יְבִמְתּוֹ, וְאַחַר כָּךְ בָּא עָלֶיהָ אָחִיו שֶׁהוּא בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד — פּוֹסַל עַל יָדוֹ. רַבִּי שִׁמְעוֹן אוֹמֵר: לֹא פָּסַל. בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד שֶׁבָּא עַל יְבִמְתּוֹ, וְאַחַר כָּךְ בָּא עַל צָרָתָהּ — פָּסַל עַל יְדֵי עַצְמוֹ. רַבִּי שִׁמְעוֹן אוֹמֵר: לֹא פָּסַל.

**William Davidson Edition - English:**
**MISHNA:** If a boy **aged nine years and one day had** sexual **relations with his *yevama*, and afterward his brother, who is** also **nine years and one day old, had relations with her,** the second brother **disqualifies** her **to** the first one. **Rabbi Shimon says** he does **not disqualify** her. If a minor **aged nine years and one day had relations with his *yevama*, and afterward** that same boy **had relations with her rival wife,** he thereby **disqualifies her to himself,** and both women are now forbidden to him. **Rabbi Shimon says** he does **not disqualify** her.


###### Yevamot 96b:2
[Yevamot 96b:2](https://torahapp.org/share/book/Yevamot/r/96b:2)

**גְּמָ׳** תַּנְיָא, אָמַר לָהֶם רַבִּי שִׁמְעוֹן לַחֲכָמִים: אִם בִּיאָה רִאשׁוֹנָה בִּיאָה — בִּיאָה שְׁנִיָּיה אֵינָהּ בִּיאָה. וְאִם בִּיאָה רִאשׁוֹנָה אֵינָהּ בִּיאָה — בִּיאָה שְׁנִיָּיה נָמֵי אֵינָהּ בִּיאָה.

**William Davidson Edition - English:**
**GEMARA:** **It is taught** in a *baraita* that **Rabbi Shimon said to the Rabbis: If** the **first sexual act** of a nine-year-old is considered a proper act of **sexual relations,** then the **second act is not an act** of consequence, just as the intercourse of one adult *yavam* after that of another adult *yavam* is of no effect. **And if** you say that the **first sexual act is not** considered **a sexual act,** the **second act** of himself or his brother **is also not a sexual act.** However, the Rabbis maintain that as the intercourse of a nine-year-old is like a levirate betrothal, one sexual act can take effect after another.


###### Yevamot 96b:3
[Yevamot 96b:3](https://torahapp.org/share/book/Yevamot/r/96b:3)

מַתְנִיתִין דְּלָא כְּבֶן עַזַּאי. דְּתַנְיָא, בֶּן עַזַּאי אוֹמֵר: יֵשׁ מַאֲמָר אַחַר מַאֲמָר בִּשְׁנֵי יְבָמִין וִיבָמָה אַחַת.

**William Davidson Edition - English:**
The Gemara comments that according to this explanation, **the mishna is not in accordance with** the opinion of **ben Azzai. As it is taught** in a *baraita* that **ben Azzai says: There is levirate betrothal after levirate betrothal** in a case **of two *yevamin* and one *yevama*.** In other words, if they both performed levirate betrothal with her, their actions are effective and she is forbidden to them both. The reason is that she has ties to each of the two men, which means that each levirate betrothal is effective in forbidding the other man.


###### Yevamot 96b:4
[Yevamot 96b:4](https://torahapp.org/share/book/Yevamot/r/96b:4)

וְאֵין מַאֲמָר אַחַר מַאֲמָר בִּשְׁתֵּי יְבָמוֹת וְיָבָם אֶחָד.

**William Davidson Edition - English:**
**But there is no levirate betrothal after a levirate betrothal** in a case **of two *yevamot* and one *yavam*,** as the *yavam* did not have a full-fledged levirate bond with both of them. Therefore, if he performs a levirate betrothal with one of them, he has completed the bond. In contrast, the conclusion of the mishna is that the sexual relations of a nine-year-old with two *yevamot* is effective, and as the intercourse of a boy of this age is considered like a levirate betrothal the *tanna* of the mishna evidently maintains that there is levirate betrothal after levirate betrothal even in a case of one *yavam*.


###### Yevamot 96b:5
[Yevamot 96b:5](https://torahapp.org/share/book/Yevamot/r/96b:5)

**מַתְנִי׳** בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד שֶׁבָּא עַל יְבִמְתּוֹ וּמֵת — חוֹלֶצֶת וְלֹא מִתְיַיבֶּמֶת. נָשָׂא אִשָּׁה וָמֵת — הֲרֵי זוֹ פְּטוּרָה. בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד שֶׁבָּא עַל יְבִמְתּוֹ, וּמִשֶּׁהִגְדִּיל נָשָׂא אִשָּׁה אַחֶרֶת, וָמֵת, אִם לֹא יָדַע אֶת הָרִאשׁוֹנָה מִשֶּׁהִגְדִּיל — הָרִאשׁוֹנָה חוֹלֶצֶת וְלֹא מִתְיַיבֶּמֶת, וְהַשְּׁנִיָּיה אוֹ חוֹלֶצֶת אוֹ מִתְיַיבֶּמֶת.

**William Davidson Edition - English:**
**MISHNA:** If a boy **aged nine years and one day had relations with his *yevama* and died,** that *yevama* **performs *ḥalitza* and may not enter into levirate marriage.** If the minor **married a woman** in a regular manner **and died, she is exempt** from levirate marriage and *ḥalitza*, as by Torah law a minor cannot marry. If a boy **aged nine years and one day had relations with his *yevama*, and after he matured he married a different woman and** then **died** childless, **if he did not** carnally **know the first** woman **after he matured,** but only when he was a minor, **the first one performs *ḥalitza* and may not enter into levirate marriage,** as she is in essence a *yevama* who had relations with a minor, **and the second** woman **either performs *ḥalitza* or enters into levirate marriage,** as she is his full-fledged wife.


###### Yevamot 96b:6
[Yevamot 96b:6](https://torahapp.org/share/book/Yevamot/r/96b:6)

רַבִּי שִׁמְעוֹן אוֹמֵר: מְיַיבֵּם לְאֵי זוֹ שֶׁיִּרְצֶה, וְחוֹלֵץ לַשְּׁנִיָּיה. אֶחָד שֶׁהוּא בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד, וְאֶחָד שֶׁהוּא בֶּן עֶשְׂרִים שֶׁלֹּא הֵבִיא שְׁתֵּי שְׂעָרוֹת.

**William Davidson Edition - English:**
**Rabbi Shimon says:** The brother **consummates levirate marriage with whichever** woman **he chooses, and performs *ḥalitza* with the second one.** The mishna comments: This is the *halakha* **both** for a boy **who is nine years and one day old, and also** for one **who is twenty** years **old who has not developed two** pubic **hairs.** He has the status of a nine-year-old boy in this regard, as his intercourse is not considered a proper act of intercourse.


###### Yevamot 96b:7
[Yevamot 96b:7](https://torahapp.org/share/book/Yevamot/r/96b:7)

**גְּמָ׳** אָמַר רָבָא: הָא דַּאֲמוּר רַבָּנַן זִיקַּת שְׁנֵי יְבָמִין, מִיחְלָץ חָלְצָה יַבּוֹמֵי לָא מִיַּבְּמָה, לָא תֵּימָא הֵיכָא דְּאִיכָּא צָרָה, דְּאִיכָּא לְמִגְזַר מִשּׁוּם צָרָה.

**William Davidson Edition - English:**
**GEMARA:** If a brother performed levirate betrothal with a *yevama* and died, she has a levirate bond in relation to the remaining brothers from two deceased brothers. **Rava said:** With regard to **that which the Rabbis said,** that when **the bond of two *yevamin*** exists, **she performs *ḥalitza* and she does not enter into levirate marriage, you should not say** that **this** applies only **when there is a rival wife, as there is** reason **to decree due to a rival wife.** The suggestion is that as the rival wife can enter into levirate marriage by Torah law, if the woman who performed levirate betrothal with the second brother was also permitted to enter into levirate marriage, people might mistakenly permit levirate marriage to two rival wives from the same family.


###### Yevamot 96b:8
[Yevamot 96b:8](https://torahapp.org/share/book/Yevamot/r/96b:8)

דְּהָא הָכָא לֵיכָּא צָרָה, מִיחְלָץ חָלְצָה, יַבּוֹמֵי לָא מִיַּבְּמָה.

**William Davidson Edition - English:**
The proof that this is not the case is **that here,** in the first clause of the mishna, **there is no rival wife,** as it is referring to one woman, which means that this *yevama* who had relations with the nine-year-old is tied by the bonds of both her first husband and the underage *yavam*, whose intercourse is like levirate betrothal, and even so **she performs *ḥalitza*** but **she does not enter into levirate marriage.**


###### Yevamot 96b:9
[Yevamot 96b:9](https://torahapp.org/share/book/Yevamot/r/96b:9)

נָשָׂא אִשָּׁה וּמֵת כּוּ׳. תְּנֵינָא לְהָא דְּתָנוּ רַבָּנַן: שׁוֹטֶה וְקָטָן שֶׁנָּשְׂאוּ וּמֵתוּ — נְשׁוֹתֵיהֶן פְּטוּרוֹת מִן הַחֲלִיצָה וּמִן הַיִּיבּוּם.

**William Davidson Edition - English:**
§ The mishna teaches that if a nine-year-old boy **married a woman and died,** she is exempt from levirate marriage and *ḥalitza*. The Gemara comments: **We** already **learned this, as the Sages taught** in a *baraita*: With regard to **an imbecile and a minor who married** women **and died, their wives are exempt from *ḥalitza* and from levirate marriage,** as the marriage of a minor or an imbecile is of no account.


###### Yevamot 96b:10
[Yevamot 96b:10](https://torahapp.org/share/book/Yevamot/r/96b:10)

בֶּן תֵּשַׁע וְכוּ׳ מִשֶּׁהִגְדִּיל וְכוּ׳. וְיַעֲשׂוּ בִּיאַת בֶּן תֵּשַׁע כְּמַאֲמָר בַּגָּדוֹל, וְתִדָּחֶה צָרָה מִיִּבּוּם! אָמַר רַב: לֹא עָשׂוּ בִּיאַת בֶּן תֵּשַׁע כְּמַאֲמָר בַּגָּדוֹל. וּשְׁמוּאֵל אָמַר: עָשׂוּ וְעָשׂוּ. וְכֵן אָמַר רַבִּי יוֹחָנָן: עָשׂוּ וְעָשׂוּ.

**William Davidson Edition - English:**
§ The mishna further teaches the case of **a nine-year-old** boy who had relations with his *yevama* and **after he matured** married another woman. The Gemara asks: **And let** the Sages at least **establish the sexual relations of a nine-year-old** to be **like the levirate betrothal of an adult, and** it would therefore **override** the requirement of the **rival wife to** enter into **levirate marriage,** in accordance with the *halakha* of the rival wife of a woman who has the bond of two *yevamin*. **Rav said: They did not establish the intercourse of a nine-year-old** to be **like the levirate betrothal of an adult** in all regards, **and Shmuel said: They certainly did. And similarly, Rabbi Yoḥanan said: They certainly did.**


###### Yevamot 96b:11
[Yevamot 96b:11](https://torahapp.org/share/book/Yevamot/r/96b:11)

וְיַעֲשׂוּ? תַּנָּאֵי הִיא. הָךְ תַּנָּא דְּאַרְבָּעָה אַחִין גָּזַר מִשּׁוּם צָרָה.

**William Davidson Edition - English:**
If so, the question remains: **And let them establish** the sexual relations of a nine-year-old to be considered like levirate betrothal. Why is he able to perform levirate marriage with her rival wife? The Gemara answers: This **is** a dispute between ***tanna’im*. This *tanna*** who discusses the case **of four brothers,** one of whom died, followed by the brother who performed levirate betrothal with the *yevama* (31b), he maintains that the *yevama* and her rival wife may not perform levirate marriage with one of the surviving brothers. The reason is that **he** maintains that the Sages **decreed** that a woman who has the bond of two deceased brothers may not perform levirate marriage **due to a rival wife.** They must both perform *ḥalitza* so that people will not say that two *yevamot* from one family can perform levirate marriage.


###### Yevamot 96b:12
[Yevamot 96b:12](https://torahapp.org/share/book/Yevamot/r/96b:12)

וְאַשְׁמְעִינַן בְּגָדוֹל, וְהוּא הַדִּין בְּקָטָן. וְהַאי דְּאָמַר גָּדוֹל — מִשּׁוּם דִּבְגָדוֹל קָאֵי.

**William Davidson Edition - English:**
**And** that *tanna* **taught us** this *halakha* **with regard to an adult** brother who performed levirate marriage, **and the same is true of a minor** who had relations with her. **And** the reason **that he stated** the case of **an adult** in particular is **because** he was **referring to an adult.**


###### Yevamot 96b:13
[Yevamot 96b:13](https://torahapp.org/share/book/Yevamot/r/96b:13)

וְהַאי תַּנָּא דְּהָכָא סְבִירָא לֵיהּ עָשׂוּ, וְלָא גָּזַר מִשּׁוּם צָרָה. וְאַשְׁמְעִינַן בְּקָטָן, וְהוּא הַדִּין בְּגָדוֹל. וְהַאי דְּקָאָמַר בְּקָטָן — דִּבְקָטָן קָאֵי.

**William Davidson Edition - English:**
**And** conversely, **this *tanna*, of** the mishna **here, holds that they established** the sexual relations of a minor entirely like the levirate betrothal of an adult, **and he** maintains that the Sages **did not decree** that a woman who has the bond of two deceased brothers may not perform levirate marriage **due to** the case of **a rival wife. And he taught us** this *halakha* **with regard to a minor, and the same is true of an adult. And** the reason **that he stated** the case of **a minor** in particular is **because** he was **referring to a minor.**


###### Yevamot 96b:14
[Yevamot 96b:14](https://torahapp.org/share/book/Yevamot/r/96b:14)

אֲזַל רַבִּי אֶלְעָזָר אֲמַר לִשְׁמַעְתָּא בֵּי מִדְרְשָׁא, וְלָא אַמְרַהּ מִשְּׁמֵיהּ דְּרַבִּי יוֹחָנָן. שְׁמַע רַבִּי יוֹחָנָן אִיקְּפַד. עוּל לְגַבֵּיהּ רַבִּי אַמֵּי וְרַבִּי אַסִּי. אֲמַרוּ לֵיהּ: לֹא כָּךְ הָיָה הַמַּעֲשֶׂה בְּבֵית הַכְּנֶסֶת שֶׁל טְבֶרְיָא בְּנֶגֶר שֶׁיֵּשׁ בְּרֹאשׁוֹ גְּלוֹסְטְרָא,

**William Davidson Edition - English:**
§ **Rabbi Elazar went** and **said this *halakha*** in **the study hall, but he did not state it in the name of Rabbi Yoḥanan.** Instead, he issued the *halakha* without attribution. **Rabbi Yoḥanan heard** that Rabbi Elazar omitted mention of his name **and became angry** with him. **Rabbi Ami and Rabbi Asi visited** Rabbi Yoḥanan, to placate him so that he would not be annoyed with his beloved disciple. **They said to him: Wasn’t there an incident in the synagogue of Tiberias involving a bolt** that secures a door in place and **that has** a thick **knob [*gelustera*] at its end?** The question was whether it may be moved on Shabbat as a vessel, or whether it is considered *muktze* as raw material.


###### Yevamot 96b:15
[Yevamot 96b:15](https://torahapp.org/share/book/Yevamot/r/96b:15)

שֶׁנֶּחְלְקוּ בּוֹ רַבִּי אֶלְעָזָר וְרַבִּי יוֹסֵי, עַד שֶׁקָּרְעוּ סֵפֶר תּוֹרָה בַּחֲמָתָן. קָרְעוּ סָלְקָא דַּעְתָּךְ?! אֶלָּא אֵימָא שֶׁנִּקְרַע סֵפֶר תּוֹרָה בַּחֲמָתָן. וְהָיָה שָׁם רַבִּי יוֹסֵי בֶּן קִיסְמָא, אָמַר: תָּמֵיהַּ אֲנִי אִם לֹא יִהְיֶה בֵּית הַכְּנֶסֶת זוֹ עֲבוֹדָה זָרָה. וְכֵן הֲוָה.

**William Davidson Edition - English:**
And it was stated **that Rabbi Elazar and Rabbi Yosei argued over** this case **until** they became so upset with each other **that they tore a Torah scroll in their anger.** The Gemara interrupts this account to clarify exactly what happened: **Tore?** Can it **enter your mind** that such great Sages would intentionally tear a Torah scroll? **Rather,** you must **say that a Torah scroll was torn through their anger.** In the heat of their debate they pulled the scroll from one side to another until it tore. **And Rabbi Yosei ben Kisma,** who **was there** at the time, **said: I would be surprised if this synagogue does not become** a place of **idolatrous worship.** This unfortunate event is a sign that this place is unsuitable for a synagogue. **And** indeed **this** eventually **occurred.**


###### Yevamot 96b:16
[Yevamot 96b:16](https://torahapp.org/share/book/Yevamot/r/96b:16)

הֲדַר אִיקְּפַד טְפֵי, אֲמַר: חַבְרוּתָא נָמֵי?!

**William Davidson Edition - English:**
Rabbi Ami and Rabbi Asi cited this *baraita* to hint to Rabbi Yoḥanan how careful one must be to avoid anger. However, Rabbi Yoḥanan **grew even angrier, saying:** You are **even** making us **colleagues** now? Those two Sages were peers, whereas Rabbi Elazar is merely my student.


###### Yevamot 96b:17
[Yevamot 96b:17](https://torahapp.org/share/book/Yevamot/r/96b:17)

עוּל לְגַבֵּיהּ רַבִּי יַעֲקֹב בַּר אִידִי. אֲמַר לֵיהּ: ״כַּאֲשֶׁר צִוָּה ה׳ אֶת מֹשֶׁה עַבְדּוֹ כֵּן צִוָּה מֹשֶׁה אֶת יְהוֹשֻׁעַ וְכֵן עָשָׂה יְהוֹשֻׁעַ לֹא הֵסִיר דָּבָר מִכׇּל אֲשֶׁר צִוָּה ה׳ אֶת מֹשֶׁה״, וְכִי עַל כׇּל דָּבָר שֶׁאָמַר יְהוֹשֻׁעַ הָיָה אוֹמֵר לָהֶם: כָּךְ אָמַר לִי מֹשֶׁה? אֶלָּא יְהוֹשֻׁעַ יוֹשֵׁב וְדוֹרֵשׁ סְתָם, וְהַכֹּל יוֹדְעִין שֶׁתּוֹרָתוֹ שֶׁל מֹשֶׁה הִיא. אַף רַבִּי אֶלְעָזָר תַּלְמִידְךָ יוֹשֵׁב וְדוֹרֵשׁ סְתָם, וְהַכֹּל יוֹדְעִין כִּי שֶׁלְּךָ הִיא.

**William Davidson Edition - English:**
**Rabbi Ya’akov bar Idi visited** Rabbi Yoḥanan and **said to him:** The verse states: **“As God commanded His servant Moses, so did Moses command Joshua, and so did Joshua, he left nothing undone of all that the Lord commanded Moses”** (Joshua 11:15). **Now did Joshua, with regard to every matter that he said, say to** the Jews: **Thus Moses said to me? Rather, Joshua** would **sit and teach** Torah **without attributing** his statements, **and everyone would know that it was** from **the Torah of Moses. So too, your disciple Rabbi Elazar sits and teaches without attribution, and everyone knows that** his teaching **is** from **your** instruction. Hearing this, Rabbi Yoḥanan was appeased.


###### Yevamot 96b:18
[Yevamot 96b:18](https://torahapp.org/share/book/Yevamot/r/96b:18)

אָמַר לָהֶם: מִפְּנֵי מָה אִי אַתֶּם יוֹדְעִין לְפַיֵּיס כְּבֶן אִידִי חֲבֵרֵינוּ. וְרַבִּי יוֹחָנָן מַאי טַעְמָא קָפֵיד כּוּלֵּי הַאי? דְּאָמַר רַב יְהוּדָה אָמַר רַב: מַאי דִּכְתִיב: ״אָגוּרָה בְּאׇהׇלְךָ עוֹלָמִים״, וְכִי אֶפְשָׁר לוֹ לְאָדָם לָגוּר בִּשְׁנֵי עוֹלָמִים? אֶלָּא אָמַר דָּוִד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, יְהִי רָצוֹן

**William Davidson Edition - English:**
Later, after calming down, **he said to** Rabbi Ami and Rabbi Asi: **Why don’t you know how to appease me like our colleague ben Idi?** The Gemara asks: **And Rabbi Yoḥanan, what is the reason** that **he was so angry** about this matter? The Gemara answers that this is **as Rav Yehuda said** that **Rav said: What is** the meaning of that **which is written: “I will dwell in Your tent in worlds”** (Psalms 61:5), literally, forever? **And is it possible for a person to live in two worlds** simultaneously? **Rather, David said before the Holy One, Blessed be He: Master of the Universe, let it be Your will**